^1 

"<ril30NVS01^ 


Ml  IMi  13!) 


S  5 

^'^okmim^     ^omwr^      '^mmm^ 


1   If-  J    g 


^OFCALIFOR)^      ^OFCAIIFO/?^ 


.\WEUNIVEW/A 


^•lOSANCEl£f^ 
o 


^<i/0JllV3J0>^  ^Xil33NVSO^>^       %a3AIN(13W^ 


,-\WEUNIVER% 


>&Aavaaiin^^      >&A«vaaiH^'^        ^riijoNVsoi^ 


o 


^lUBRARYO^ 


x^OFCAllFOi?^ 


aWEUNIVERS//) 


^lOSANCElfJ^ 
o 


-^lUBRARYQc. 
^  1    Irf— '  ^ 


4^1UBRARY(9/;^ 


AWEUNIVERS/a 


^xii30Nvso#     "^/saaAiNo-jW^       ^^m\mi^    \^i\mi^      -^nvmm^ 


,^WEUNIVER% 


"^J^lJDNVSOl^ 


^lOSANCElfX^ 

o 

CO 

so 

> 

I 

%il3AlNn-3WV^ 


^OFCALIFOff^ 


^0FCA1IF0% 

85 

> 


"^(JAavaan-^ 


,^WEUNIVERy/A 


<ril33NVS01^ 


^IIIBRARYQ^ 


^IUBRARYQa, 


^<i/0JllV3J0'^      ^<i/0JnV3-JO^ 


^\WEUNIVER%       ^lOSANCElfj-^        ^HIBRARYQ<^ 


'^J'iUDNVSOl^ 


"^/sasAiNomv 


%OJI1VOJO^ 


^.OFCAllFOfi'^^ 


^OFCAIIFOR<A. 


^<?Aavaan^^ 


^6'Aavaan#' 


.^WEUNIVER% 

1^  — 


%13DNVS01^ 


^•lOSAfJCElf/^ 

O 


"^/saaAiNrt-ivw 


^OFCAIIFO/?^ 


^^omm^ 


aWEUNIVERJ/a 


o 


aWEUNIVERJ//. 


5- 


o  , 

00 

so 


%a3AlNn-3Wv 
^10SANCEI% 


^lUBRARYOc.       ^HIBRARYQ<- 


^OFCALIF(%.        u.OFCAllFO% 


^^WEUNIVER% 
^5MM)NIVER% 


Digitized  by  the  Internet  Archive 

in  2007  with  funding  from 

IVIicrosoft  Corporation 


http://www.archive.org/details/capitalsdutiesreOOfostiala 


CapitaFs  Duties  and  Responsibilities 


A  SUNDAY  LECTURE 


BY   TIIK    RABHI   OF  THE 


Rodef    Shalom    Congregation 


PITTSBURGH,  PA. 


SERIES  12  DECEMBER  8,  1912  No.  6 


These   Sunday   Lectures   are   distributed   Free   of   Charge   in   the 
Temple  to  all  who  attend   the   Services. 

Another  edition  is  distributed  free  in   Pitttsburgh  to  friends   of 
liberal  religious  thought,  on  written  application  to  the  Rabbi. 

An  extra  edition  is  printed  for  those  wishing  to  have  these  lec- 
tures mailed  to  friends  residing  out  of  the  City. 


Apply  to  B.  CALLOMON, 
The  Temple,   Fifth  and   Morewood  Aves.,   Pittsburgh,  Pa. 


Sunday  Lectures  Before  Rodeph  Shalom  Congregation, 


SERIES  IX. 


1.  The   Way   of   the   Reformer.        I  10. 

2.  Rather  Doubt  than  Hyprocrlsy.  \  11. 

3.  The  Modern  Maccabee.  '  12. 

4.  A  Twentieth  Century  Ideal.          i  13. 
6.    A  Little  Child  Shall  Lead  Them  j  14. 

6.  Sail     On!       (Sectarianism    and  i  15. 

the    Public    Schools.)  {  16. 

7.  The  Land  of  the  Heart's  Desire 

8.  Except     the     Lord     build     the  !  17. 

house.  18. 

9.  Prisoners  of  Self. 


An  Ounce  of  Prevention. 

What  We  Owe  to  Woman. 

What  Woman  Owes  to  Us. 

Conventional   Lies. 

Paying  the  Price. 

Abraham  Lippman — A   Tribute. 

The  New  Religion. 

L — The  Prophetic  Reformation. 

II. — The  Pauline  Reformation. 

III. — The  Christian  Reformation 


SERIES  X. 


9. 

n. 


Politics   and    Morals.  12. 

Why  Convert  the  Jew.  13. 

The  Right  Kind  of  Religion.  14. 

Rev.  John  H.  Dietrich.  15. 

Ought  a  Jew  Speak  in  a  Chris-  16. 

tian   Pulpit.  17. 

Evolution  or  Revolution.  18. 

Chantecler — 1.  The  Story.  19. 

Chantecler — II.    An    Interpreta- 
tion. .  20. 

The  Successful  Wife.  21. 

To  Do  and  to  Dare. 

God  in  the  Constitution.  22. 

God's  Word   and  Man's  World.  23. 

Money. 


Chasing  Rainbows. 

Our  Greatest  Modern   Need. 

The  Message  of  Lincoln. 

Civic  Pride  and   Civic  Peace. 

Missions  and  Missionaries. 

The  Rose  and  the  Thorn. 

The  Jew's  Enemies. 

There's  a  Divinity  that  Shape* 

Our  Ends. 
America  and  Russia. 
They     Shall     Learn     War     No 

More. 
Say  unto  Israel,  Go  Forward! 
Friends  of  the  Friendless, 


SERIES  XI. 


1.  As  a  Man   Thinks. 

Z.  Do   It  for   Pittsburgh. 

3.  Hating  Man  for  God's  Sake. 

4.  Children  of  Tomorrov/. 

5.  Whom   God   Joins    Kone    Can 

Put  Asunder. 

6.  Not  Jacob   But  Israel. 

7.  What  is  the  Use  of  Worship. 

8.  Hearts  Courageous. 

9.  Toward  the  Rising  Sun. 

10.  Business   Honor  and 

Honorable  Business. 

11.  False  Attacks  Upon  Religion. 

12.  Everywoman.. 

13.  The    Great    God, — Success. 


14. 

15. 
16. 
17. 


The  Alphabet  of  Life. 

By  Rabbi  Gensoii  B.  Levi.  Ph.  D. 

God's  Promise  to  Abraham. 

By  Rev.  Dr.  A.  Guttmacher 

A  Jewish   Poem  of  Browning. 

By  Rabbi  Louis  Wolsey 

Our    Missionary    Problem. 
By  Rabbi  Oeorge  Zepiii 

Charles    Dickens — An    Appre- 
ciation. 
The    Little    Thino-s   of   Life. 
The  Help  That  Counts. 
Home  Memories. 


SERIES  XII, 


1.  The  Appeal  for  Social  Justice. 

2.  Wanted-A  Man. 

3.  The  Spoilt  Child. 

4.  The  Climbers. 

5.  Labor's  Hopes  and  Ideals. 

6.  Capital's  Duties  and 

Responsibilities. 


Stadc 
Annex 


5319068 


CAPITAL'S  DUTIES  AND  RESPONSIBILITIES; 


AN  ADDRESS  IN  THE  RODEF  SHALOM  TEMPLE 
PITTSBURGH,    SUNDAY,    DECEMBER    8,    1912. 


Scripture  Reading:  Isaiah  xi  and  Micah  iv* 


They  shall  sit  every  man  under  his  vine  and  under  his  fig 
tree;  and  none  shall  make  them  afraid.     (Micah  iv,  4.) 


The  remarkable  phenomenon  known  as  Hebrew 
prophecy  was  for  many  centuries  believed  to  be  but  a 
medium  through  which  God  delivered  a  message  to  the 
world  by  using  some  apparently  insignificant  Jew  as  a 
phonograph.  For  many  centuries  the  various  denomina- 
tions taught  that  every  word  uttered  by  the  Prophets 
was  produced,  as  it  were  by  some  mechanical  human  con- 
trivance ;  that  every  message  which  left  the  prophet's 
lips  represented  words  which  God  had  literally  placed 
in  his  mouth ;  and  that,  therefore,  the  words  of  Scripture 
were  not  truths  discovered  by  men  but  pronouncements 
made  bv  God. 


*By  the  Rev.  J.  Leonard  Levy.  Rabbi  of  the  Congregation. 
Stenographically  reported  by  Caroline  Loewenthal. 


Inspired  Prophecy. 

Within  the  past  century,  we  have  come  to  change 
our  point  of  view,  and  the  most  advanced  scholars  teach 
that  Hebrew  prophecy  was  a  product  of  spiritual  genius 
of  the  same  character,  though  of  a  different  order,  as 
every  other  form  of  inspiration.  The  great  poet,  artist 
and  sculptor  were  inspired  when,  in  each  case,  those 
chosen  men,  gave  to  humanity  some  magnificent  proof 
of  human  genius ;  and  the  prophet's  inspiration  was  after 
the  same  manner. 

The  test  of  the  value  of  prophecy  is  its  power  of 
endurance,  just  as  the  test  of  genius  in  every  direction 
is  the  continued  persistence  of  its  product  even  when  the 
once  popular  form  it  assumed  has  departed.  The  rag- 
time march  will  soon  disappear,  though  it  may  please 
for  an  hour;  but  the  sonatas  of  Beethoven  will  ever  con- 
tinue to  charm  humanity.  The  marble  figures  which 
decorate  our  public  buildings  will  crumble  into  dust; 
but  the  Pieta  of  Michael  Angelo  and  the  Venuses  of 
Praxiteles  will  bring  joy  to  untold  generations  yet  to  be 
born.  So,  too,  the  frothy  orations  of  mediocre  speakers 
will  live  for  a  day,  while  the  flights  of  genius  of  the 
Jewish  Prophets  will  ever  be  a  living  force  stirring  men 
to  higher  ideals  and  nobler  deeds. 

The  Prophetic  View  of  Religion. 

It  is  passing  strange  that  no  class  or  set  of  men 
dreamed  of  social  amelioration,  no  nation  m  any  land 
conceived  of  a  time  when  all  men  should  enter  into  the 


enjoyment  of  the  fruit  of  their  labor,  until  this  handful 
of  Hebrew  prophets  pointed  the  way.  These  men 
identified  the  progress  of  humanity  with  religion,  but  re- 
ligion to  them  did  not  mean  what  religion  means  to  so 
many  others. 

To  many  men,  religion  seems  to  be  a  debt  which  we 
owe  to  an  institution,  a  matter  which  can  be  bought  and 
paid  for;  or  it  represents  membership  in  some  church; 
or  it  means  wearing  the  badge  of  some  denomination. 
To  many  of  us  religion  seems  to  refer  to  the  mode  of 
life  spent  a  few  hours  on  a  Sabbath,  and  it  is  identified 
with  the  praise  and  worship  of  God,  and  with  the  hopes 
and  consolations  it  may  bring  to  men  in  the  hour  of  their 
trials,  difficulties  and  sorrows.  It  is  still  only  the  fewest 
among  men  who  identify  religion  with  life,  or  hold  that 
a  man's  life  is  the  testimony  of  his  religion.  Most  men, 
like  our  own  fathers  in  the  days  of  Isaiah  and  Micah, 
seem  to  be  satisfied  when  they  have  paid  tribute  to  their 
temple,  church,  or  cathedral,  relieving  themselves  of 
moral  obligations  by,  as  it  were,  entering  into  a  bargain 
with  priests,  ecclesiastics,  or  ministers,  for  whose  sus- 
tenance they  pay  so  that  these  hirelings  may  be,  officially, 
religious  for  others. 

Economic  Ideal  of  the  Prophets. 

Our  Prophets  taught  individual  and  personal  re- 
sponsibility to  God.  They  declared  that  while  these 
factors  in  the  religious  life,  to  which  I  just  referred,  may 
be  of  some  value,  they  can  never  take  the  place  of  justice, 
mercy  and  truth.      They  announced  that  religion  must 


color,  influence  and  inspire  every  thought,  word  and  act 
of  human  life ;  and  they  made  it  as  clear  as  daylight  that 
there  is  nothing  in  human  life  that  is  not  to  be  made  re- 
ligious, except  sin  which  can  never  be  a  religious  act. 
The  prophets  dreamed  their  dream  in  their  day,  and  left 
it  to  us  to  take  hope  therefrom,  that  religion  would  so 
influence  life  that  a  righteous  society  would  some  day 
grow  upon  earth,  that  ultimately  economic  life  would 
be  touched  by  religious  idealism,  and  that  the  right  of 
every  individual  to  the  fruit  of  his  toil  would  be  admitted 
as  an  axiom  in  civilized  society. 

They,  therefore,  spoke  of  a  day,  yet  to  come,  when 
the  brute  element  in  man,  would  be  overcome  by  God's 
children,  and  in  our  first  Scripture  reading,  one  of  their 
most  illustrious  representatives  portrays  the  age  when 
the  spirit  of  the  child, — confidence,  faith,  hope,  trustful- 
ness, simplicity, — would  be  the  controlling  force  in  hu- 
man society ;  when  man's  animal  inheritance  would  be 
made  to  lie  low  before  the  beneficent  power  of  the  spirit 
of  righteousness ;  when  all  noxious  influences  would  be 
removed  from  society ;  when  the  world  would  be  full  of 
the  knowledge  of  God,  which  is  wisdom,  which  would 
lead  men  to  be  fair  to  one  another. 

Taking  up  the  same  theme,  or,  perhaps,  suggesting 
it,  another  prophet  of  Isaiah's  time,  Micah,  predicts  that, 
some  day,  the  development  of  the  divine  element  in  man 
will  cause  the  abolition  of  war, — fraticidal  war,  whether 
industrial  or  international, — and  promises  that  the 
forces  controlling  society  will  not  be  destructive,  but  con- 


structive,  so  that  ultimately  every  man  will  sit  under 
his  vine  and  under  his  fig-tree,  and  none  will  make  them 
afraid. 

Pray  Well,  But  Also  Pay  Well. 

You  see,  then,  that  these  prophets  who  made  our 
religion  for  us,  these  prophets  who  are  our  teachers  and 
the  guides  of  every  honest  minister  of  religion  in  the 
modern  pulpit,  identify  religion  not  only  with  the  Tem- 
ple, but  with  the  market ;  not  only  with  the  House  of 
God,  but  with  the  shop ;  not  only  with  praying  well  to 
the  Father  in  heaven,  but  also  with  paying  well  for  ser- 
vices rendered.  They  stressed  in  the  religious  life  not 
the  creed  and  ceremonial,  but  righteous  living,  moral 
pursuits  and  ethical  purpose,  without  which  religion  is 
as  nothing. 

Although  this  aspect  of  religion  is  now  better  under- 
stood than  in  the  age  in  which  Micah  and  Isaiah  and  the 
other  prophets  lived  and  preached,  the  necessity  of  repeat- 
ing their  messages  still  exists.  Their  point  of  view  must 
be  learned  and  accepted  in  our  day,  just  as  much  as  it 
had  to  be  learned  in  the  day  when  the  inspired  and  in- 
spiring words  bubbled  forth  from  the  lips  of  the  great 
teachers  of  Israel.  That  lesson  Capital  must  learn,  as 
must  also  Labor.  That  lesson  the  man  who  serves  with 
his  mind  and  money  must  apply  to  life,  as  must  the  man 
who  toils  with  his  head  and  hands.  It  is  the  lesson  of 
reciprocity,  of  an  honest  return  for  honest  effort,  of  an 
equivalent  compensation  for  valuable  service.  Until  we 
iearn  this  lesson,  there  will  be  no  peace  in  society.    Until 


we  introduce  this  teaching  into  the  practical  affair-s  of 
daily  life,  there  can  be  no  possibility  of  contentment 
among  the  masses. 

In  a  word,  until  we  make  society  religious,  in  the 
sense  in  which  the  Prophets  of  Israel  used  the  term,  we 
shall  not  be  able  to  realize  the  millennium  which  these 
men  promised  us  in  the  name  of  the  God  of  righteous- 
ness, to  be  enjoyed,  not  by  the  Jews  alone,  but  by  all  the 
families  of  men.  For,  in  passing,  let  me  ask  you  to 
consider  the  texts  read  here  this  morning,  and  you  will 
find  that  we  are  not  promised  that  only  Palestine  is  to 
be  full  of  the  knowledge  of  God  as  the  Mediterranean 
waters  cover  the  sea,  but  "the  world"  shall  be  full  of 
the  knowledge  of  God  as  the  "waters"  cover  all  seas. 
Nor  is  it  promised  that  every  "Jew"  shall  sit  under  his 
own  vine  and  under  his  own  fig-tree,  but  every  "man" 
shall  become  economically  free  to  enjoy  the  fruit  of  his 
labor.  Perish  the  thought  that  these  chosen  men  of 
Israel  spoke  only  to  Israel  and  for  Israel  alone,  and  not 
for  humanity ! 

Capital's  Duties  Considered. 

.  As  last  week  I  endeavored,  however  feebly,  to  indi- 
cate some  of  the  duties  and  obligations  incumbent  on, 
some  of  the  hopes  and  ideals  cherished  by,  men  who 
labor  for  others,  I  feel  that  I  ought  also  speak  to  this 
congregation  on  some  of  the  duties  and  responsibilities 
which  devolve  on  men  whose  services  are  largely  men- 
tal, who  conduct  great  plants,  who  manage  large  indus- 
tries, who  are  directors  of  employees,  who,  in  a  word. 


are  capitalists.  My  humble  words  apply  not  only  to  the 
men  of  my  congregation  but,  in  the  spirit  of  the  Prophets 
who  would  urge  a  much  wider  application,  they  concern 
the  industrial  life  of  Pittsburgh  and  all  other  cities  of 
our  country. 

The  Benefits  of  Capital. 

It  were  a  little  late  in  the  day  for  me  to  say  more 
than  a  word  of  the  necessity  for,  and  benefits  of,  capital 
in  the  existing  social  system.  Every  train  running  over' 
the  continent;  every  ship  steaming  or  sailing  over  any 
sea ;  every  mine  whose  deposits  have  been  worked ;  and 
every  factory  which  has  been  built,  owe  their  origin  to 
capital.  There  is  not  a  public  school  in  which  children 
are  taught ;  nor  a  university  in  which  young  men  and 
women  are  being  trained  to  meet  future  responsibility ; 
nor  a  museum  which  contains  the  evidence  of  humanity's 
progress;  nor  a  synagogue,  church  or  cathedral  any- 
where on  the  earth ;  there  is  not  a  classical  statue  or  pic- 
ture, a  jewel,  curtain,  or  carpet,  but  came  into  existence 
because  some  member  of  society  amassed  some  form  of 
capital. 

The  Reverse  Side  of  the  Picture. 

We  must,  however,  remember  the  other  side  of  the 
picture  which  indicates  that  surplus  capital  has  not 
always  been  honestly  or  righteously  made.  In  fact  as 
we  consider  the  methods  all  too  often  used  our  souls 
recoil  in  horror.  Exploitation  has  been  one  of  the  hand- 
maids of  the  ruling  class,  and  in  ages  when  toilers  were 
sufferers  from  enforced  ignorance,  and  possessed  no  civil 


rights  or  economic  opportunities,  oppression  was  easy. 
Pharaohs,  in  all  lands  and  ages,  have  ordered  the  em- 
ployed class  to  make  bricks,  and  when,  intelligence  hav- 
ing spread  among  the  despoiled,  they  asked  for  improved 
conditions,  even  the  straw  with  which  they  made  the 
bricks  was  taken  from  them;  so  that,  amid  depressing 
and  degrading  conditions,  they  were  forced  to  turn  out, 
as  the  Bible  tells  us  of  our  fathers,  the  daily  tale  of 
bricks,  providing  moreover  their  own  straw  therefor. 

Robber  Barons. 

No  one  familiar  with  the  story  of  European  morals, 
or  who  has  read  aught  of  the  history  of  the  Middle  Ages, 
no  one  who  has  studied  the  circumstances  of  the  rise  of 
the  states  which  are  now  called  civilized  Europe,  but 
knows  that  the  vast  wealth  possessed  by  certain  noble 
families  of  Europe  was  obtained,  in  the  first  place,  by 
the  malefactions,  the  exactions  and  the  exploitations  of 
what  are  known  as  the  robber  barons.  If,  at  some  time, 
you  visit  the  city  of  Vienna  and  are  permitted  to  gaze 
upon  the  remarkable  picture  gallery  of  von  Liechten- 
stein, one  of  the  old  barons  of  the  Austrian  Empire,  you 
will  be  shown  in  an  obscure  corner  an  oil  painting  of  the 
founder  of  that  baronial  family  who  is  well  known  in 
the  history  of  Austria  as  a  robber  baron.  Dick  Turpin 
and  Claude  Duval  were  not  the  only  highwaymen  exe- 
crated by  society's  producers.  Such  robbers  have  existed 
in  every  land  and  invariably  amassed  their  surplus  capi- 
tal by  compelling  the  mass  of  mankind  to  stand  and  de- 
liver. Nor  could  the  masses  resist  the  force  employed 
by   those  in   power.     Possessing    practically    no    legal 

8 


status,  the  despoiled  toilers  could  but  bow  to  the  will 
of  those  who  were  determined  to  maintain  the  status  quo. 

Theological  Blunders  Help  the  Despoilers. 

Moreover  the  theological  doctrines  of  those  ages 
were  a  shield  to  the  exploiting  classes, — a  wrong  per- 
petrated by  teachers  of  religion  blameworthy  in  the  ex- 
treme. The  pulpits  taught  that  poverty  was  a  blessing 
created  by  God  as  the  means  of  enabling  the  rich  to 
bestow  the  charity  which  might  procure  their  salvation. 
The  masses  were  also  led  to  understand  whenever,  in 
sheer  despair,  they  spoke  rebelliously  of  their  sad  con- 
dition and  groaned  under  their  burdens,  that  the  "king- 
dom of  heaven"  could  not  be  established  on  earth,  that 
mundane  iniquities  and  inequities  could  only  be  solved 
in  the  life  to  come,  that  social  justice  was  an  impossible 
ideal,  and  that  only  in  the  next  life  could  man  hope  for 
the  institution  of  justice  and  for  the  full  reward  of  all 
his  efforts  on  earth.  The  masses  were  trained,  in  an  ec- 
clesiastical sense,  to  "deal  in  futures,"  and  the  struggle 
for  human  rights  was  long  deferred  by  promises,  deftly 
and  craftily  made,  that  the  dispossessed  poor  would  sit 
in  heaven  in  eternal  glory  to  enjoy  the  gnashing  of  teeth 
and  wailing  of  the  souls  of  the  exploiters  as  they  endured 
an  eternity  of  torment. 

Kingdom  of  Heaven  on  Earth. 

Again  we  turn  to  our  Prophets  who  promise  that 
every  man  shall  sit  under  his  own  vine  and  under  his  own 
fig-tree.  They  have  little  to  say  about  the  compensations 


to  be  meted  out  in  the  next  world  to  those  who  have 
been  despoiled  in  this  life ;  not  because,  forsooth,  Israel's 
masters  did  not  believe  in  a  future  existence  beyond  the 
tomb,  nor  because  they  did  not  believe  in  immortality  as 
an  axiom  of  religion,  nor  because  they  denied  the  beati- 
tude awaiting  the  departed  spirits  of  men  in  a  glorified 
state  after  death.  They  addressed  themselves  so  little 
to  the  theme  of  "Rewards  and  Punishments,"  or  ''Heaven 
and  Hell,"  because  they  did  not  wish  to  distract  the  at- 
tention of  their  hearers,  by  promises  of  eternal  glory, 
from  their  duty  to  endeavor  to  institute  glory  for  man- 
kind in  the  world.  The  earth  is  to  be  filled  with  the 
knowledge  of  God :  every  man  is  to  sit  under  his  own 
vine  and  under  his  own  fig-tree,  in  this  world;  the  king- 
dom of  God  to  prevail  in  another  life  after  death  is  in- 
significant, in  the  eyes  of  the  prophet,  in  comparison  with 
the  kingdom  of  God  which  is  to  be  established  in  this 
life.  And  I  conceive  it  to  be  one  of  the  chief  duties  and 
responsibilities  of  Capital  that  it  toil  and  labor  to  usher 
in  that  age  of  glorious  prediction,  "when  every  man 
shall  sit  under  his  vine  and  under  his  fig-tree  and  none 
shall  make  them  afraid." 

Wealth  a  Blessing  and  a  Curse. 

We  must  not  forget  that,  in  the  final  analysis,  Capi- 
tal is  useless  without  Labor  which  earns  for  it  the  val- 
uable increment.  It  is  as  foolish  to  regard  Labor  as  the 
sole  source  of  wealth  as  to  hold  that  Capital  alone  is 
wealth.  Neither  one  nor  the  other  would  be  serviceable 
without  the  ideals  which  have  inspired  the  race  in  its 
pursuit  of  happiness  and  blessing.      Society  has  been  a 

10 


tremendous  force  in  the  creation  of  those  desires  which 
have  made  both  Capital  and  Labor  necessary,  and  So- 
ciety is  largely  responsible  for  the  unearned  increase  of 
wealth.  At  the  present  stage  of  human  development  it 
is  foolish  to  inveigh  against  Capital.  Correctly  em- 
ployed, and  with  an  ever-widening  vista  of  opportunity 
for  a  more  equitable  distribution,  it  is  a  blessing.  Only 
when  it  is  corruptly,  selfishly  and  ignobly  used  is  it  a 
curse  to  its  possessor  and  to  society  in  general. 

Surplus  Social  Wealth. 

I  think  that  these  truths  are  gradually  dawning  on 
the  consciousness  of  many,  but  we  perceive  that  ex- 
ploitation is  still  an  active  condition.  It  has,  by  no 
means,  ceased,  nor  will  it  cease  immediately,  although 
we  may  continue  to  hope  that,  some  day,  the  prophets' 
ideal  will  be  made  real.  In  the  meantime  it  is  well  for 
us  to  realize  that  without  surplus  wealth  there  will  be 
no  democracy,  (Cf.  Patten's  "The  Theory  of  Social 
Forces.")  For  untold  ages  surplus  wealth  was  a  thing 
unknown  from  a  social  standpoint.  The  amount  of 
capital  called  into  existence  from  year  to  year  rarely  met 
social  needs.  Mankind  was  distressingly  poor  except 
in  an  infinitesimally  small  number  of  cases.  But,  gen- 
erally speaking,  men  were  contented  to  have  it  so.  Peace- 
ful agricultural  pursuits,  active  military  services,  and 
domestic  manufactures,  afforded  all  the  opportunities 
that  were  sought  with  any  degree  of  eagerness.  Labor 
unions  were  unknown.  Factory  systems  were  undreamed 
of.      Trusts  were  not  conceivable. 


11 


The  New  Age. 

But  those  bucolic  days  passed  away,  and  a  new  era 
dawned.  This  new  age  introduced  with  the  application 
of  steam  to  manufactures,  and  the  still  newer  age  which 
began  with  the  use  of  electricity  as  a  productive  force 
have  created  a  new  era  for  humanity.  For  the  first  time 
in  the  world's  history  progressive  nations  are  provided 
with  a  surplus  of  wealth.  Without  such  surplus  pro- 
gressive social  ideals  are  impossible ;  it  forms  the  very 
heart  of  the  system  which  will  result,  if  men  will  it  to  be 
so,  in  the  general  spread  of  knowledge  and  the  conse- 
quent uplift  which  promises  so  much  for  humanity.  The 
growth  of  Capital  in  the  United  States  has  been  phe- 
nomenal. Nothing  like  it  has  ever  occurred  in  the  world's 
history. 

Labor  claims  that  it  has  created  all  this  wealth. 
Capital  claims  that  it  belongs  to  it;  and  this  discussion 
concerning  the  source  of  Capital  will  not  be  easily  set- 
tled. Time  alone  will  show  the  justice  of  the  claim  and 
counter-claim.  But  it  remains  true  that  no  matter  what 
labor  has  converted  from  raw  material  into  finished  pro- 
duct, the  potential  wealth  of  the  world  has  ever  been 
here.  The  mines  which  have  been  opened  up,  the  foods 
which  have  been  reaped  from  the  surface  of  the  earth, 
have  been  here  potentially  from  time  immemorial.  Both 
Capital  and  Labor  depend  upon  a  new  element  but  rarely 
considered  in  this  connection, — the  dynamic  power  of  an 
idea.  In  the  last  analysis  brain  counts  for  more  than 
brawn,  for  all  the  capital  in  the  world  without  the  brain 
behind  it  would  be  almost  valueless.    It  was  the  creation 


12 


of  the  social  surplus  by  means  not  only  of  Labor,  by 
men's  hands,  but  by  the  more  valuable  labor  of  men's 
minds,  which  made  a  democracy  possible. 

The  Cost  of  Democracy. 

With  the  growth  of  wealth  liberal  government  be- 
gan to  develop,  and  as  America  throve  democratic  ideals 
grew  apace.  It  has  always  cost  something  to  do  any- 
thing, and  as  the  machinery  of  democracy  is  costly, — 
schools,  for  instance,  represent  an  expenditure  far  in 
excess  of  the  cost  of  standing  armies, — its  ideals  are  only 
realizable  in  a  land  where  a  social  surplus  has  been  ac- 
cumulated. This  social  surplus  in  America  has  grown 
in  leaps  and  bounds,  and  it  is  surely  not  without  some 
points  o-f  interest  to  us  to  consider,  for  a  moment,  the 
manner  of  its  growth,  being  due,  as  it  is,  largely,  to  the 
ideas  of  one  man,  Alexander  Hamilton. 

The  Origin  of  the  Temporary  Tariff. 

In  his  Report  to  Congress  on  Manufactures  in  1791, 
Hamilton,  then  Secretary  of  the  Treasury,  showed  that 
a  nation  devoted  almost  wholly  to  agricultural  pursuits 
could  not  create  the  social  surplus  necessary  for  the  de- 
velopment of  a  democracy ;  that  while  an  agricultural 
people  might  be  happy  and  contented,  it  would  never 
be  rich  enough  to  accumulate  a  national  surplus  to  carry 
on  the  vast  undertakings  which  democracy  demanded. 
Money  is  needed  to  build  schools,  to  pay  teachers,  to  buy 
books,  to  train  men  in  the  learned  professions,  to  obtain 
the    concomitants   of   a   progressing   civilization.      In    a 


13 


word,  it  takes  money,  as  I  said  before,  to  get  anything 
and  everything,  and  Hamilton  urged  the  Protective 
Policy, — as  iniquitous  as  a  principle  as  it  has  been  help- 
ful as  a  temporary  expedient  and  governmental  policy. 
To  Hamilton's  credit  be  it  said  he  suggested  his  econo- 
mic policy  only  as  a  temporary  measure. 

The  Burden  on  the  Land. 

If  I  here  refer  to  economic  matters,  let  me  add,  in 
passing,  that  I  am  but  following  the  example,  although 
the  application  is  different,  of  my  masters,  Isaiah  and 
Micah,  These  prophets  could  not  dissociate  religion 
from  the  economic  life  of  the  people;  nor  can  we,  nor 
ought  we.  But  to  continue.  Hamilton  felt  that,  as  the 
American  agriculturists  were  comparatively  rich  and  as 
they  had  received  an  economic  advantage  over  the 
farmers  of  all  lands  by  the  governmental  gift  of  free 
land,  they  could  best  bear  the  burden  of  a  tariff.  There- 
fore, urged  this  father  of  modern  Protection,  we  can 
safely  use  the  surplus  of  the  agriculturists  as  a  means 
of  fostering  manufactures.  Thus  out  of  our  primary 
industry,  agriculture,  has  been  developed,  by  means  of 
the  Protective  Tariff,  our  secondary  industry,  manu- 
factures. 

A  One-Sided  Tariff. 

It  cannot  be  denied  that  the  protective  policy  has 
worked  like  a  charm  for  manufacturers.  It  is  also  true 
that  the  American  farmers  did,  originally,  receive  free 
grants  of  land  from  the  government.  While  conditions  in 
land-ownership  have  changed  since  Hamilton's  days,  the 

14 


Tariff,  however,  remains;  and  I  think  that  it  cannot  be 
successfully  proved  that  the  ultimate  cost  of  Protection 
does  not  fall  most  oppressively  upon  the  population  en- 
gaged in  the  business  of  producing  the  staples  of  agri- 
culture which  are  sold  at  the  world's  international,  free- 
trade  price.  When  such  men,  by  an  economic  device  or 
policy,  are  forced  to  be  content  with  a  free-trade  income 
while  they  are  compelled  to  buy  in  a  market  whose 
prices  are  artificially  appreciated  by  a  Tariff  on  Manu- 
factures, there  is  an  element  of  inequity  maintained  by 
governmental  procedure  which  demands  correction. 

Real  Free  Trade. 

The  wealth  created  from  the  soil  has,  therefore,  been 
the  ultimate  source  of  the  social  surplus,  and  some  day 
there  will  be  a  more  equitable  distribution  of  it  if  the 
Tariff  is  to  be  tolerated  by  the  American  people.  There- 
fore, I  look  forward  to  the  age  when  Free  Trade  will 
supplant  the  present  economic  policy  of  our  country. 
Xow  do  not  let  prejudice  or  mere  selfishness  meet  this 
statement  with  derision.  I  do  not  mean  by  Free  Trade 
what  so  often  passes  for  it.  As  a  lad  I  heard,  from  men 
like  Prof.  Thorold  Rogers  and  Prof.  Fawcett,  what  these 
great  economists  mean  by  that  great  commercial  princi- 
ple. Free  Trade  does  not  even  consider  the  question  of 
Tariffs ;  they  do  not  come  with  its  purview.  Some  day 
society  will  be  so  civilized  that  an  international  congress 
will  determine,  in  humanity's  behalf,  what  each  country 
is  best  fitted  to  produce,  what  each  land  can  yield  for 
the  general  good  with  the  maximum  efficiency  and  mini- 
mum expenditure  of  effort.    That  is  the  basic  and  funda- 


15 


mental  thought  of  Free  Trade.  Products  thus  raised 
will  not  compete  with  one  another  but  will  be  freely  ex- 
changed for  reciprocal  advantage. 

A  Mere  Vision. 

A  dream,  you  say,  only  a  dream !  It  may  be  so,  but 
it  has  this  advantage,  that  it  is  a  dream  thoroughly 
worthy  of  realization  through  the  ablest  efforts  of  man- 
kind's noblest  members.  Some  day  a  social  condition 
will  prevail,  due  to  the  equitable  distribution  of  the  social 
surplus  of  wealth,  when  the  knowledge  of  God  will  fill 
the  earth  as  the  waters  cover  the  sea,  when  every  man 
will  dwell  under  his  vine  and  under  his  fig-tree  and  none 
shall  make  them  afraid.  The  approach  of  that  day  is 
growing  nearer  and  nearer,  though  its  actual  existence 
is  still  remote.  In  the  meantime  it  is  both  the  duty  and 
responsibility  of  Capital  to  toil  for  mankind's  good  by 
directing  human  energy  toward  the  creation  of  the  social 
surplus  which  will  most  surely  and  most  rapidly  make 
that  day  a  reality. 

The  Increasing  Social  Surplus. 

That  social  surplus  is  being  accumulated  at  an  ex- 
traordinary rate.  "New  York  today  is  twice  as. rich  as 
was  the  whole  of  the  United  States  in  1850.  This  coun- 
try possesses  fifteen  times  as  much  wealth  as  it  did  in 
1860.  From  1870  to  1890,  wealth  increased  in  America 
at  the  rate  of  two  billions  a  year,  while  from  1900  to  1904, 
it  increased  five  billions  a  year.  The  latest  Government 
reports,  which  give  information  up  to  the  year  1907,  tell 


16 


US  that,  in  each  eighteen  months  between  1900  and  1904, 
the  increased  wealth  of  the  United  States,  in  eighteen 
months  remember,  was  greater  than  the  whole  wealth 
of  America  in  1850. 

Now,  to  come  a  little  nearer  home.  In  1840  we  pro- 
duced less  than  two  million  tons  of  coal ;  in  1909,  four 
hundred  and  eleven  million  tons  of  coal  were  mined. 
Comparing  1907  with  1906,  we  find  that  the  coal  produc- 
tion for  that  one  single  year  was  equal  to  the  entire  out- 
put in  America  for  the  eighty-five  years  from  the  found- 
ing of  our  government  to  the  time  of  the  Civil  War;  or, 
in  a  word,  in  that  one  single  year  as  much  coal  was 
mined  in  this  country  as  was  mined  from  1776  to  1861. 
In  1870  three  million  tons  of  iron  ore  were  mined ;  in 
1909,  fifty-one  million  tons  were  mined.  Pig  iron  never 
reached  one  million  tons  in  one  year  before  1864;  in  1907, 
twenty-s.even  million  tons  of  pig  iron  were  made.  Up 
to  1880  at  no  time  had  the  United  States  made  one  mil- 
lion tons  of  steel  in  a  year ;  in  1909  twenty-four  million 
tons  of  steel  were  manufactured  in  the  United  States. 

Before  the  war,  sometimes,  in  unusual  years,  one 
hundred  million  gallons  of  petroleum  were  pumped  in 
one  year;  in  1909  the  almost  unthinkable  amount  of 
seven  hundred  and  fifty  thousand  million  gallons,  seven 
and  a  half  billion  gallons  of  oil  were  raised  from  the 
earth.  The  population,  according  to  the  United  States 
reports,  has  not  increased  one  hundred  per  cent  in  thirty- 
three  years ;  but  the  railroad  traffic,  passenger  and 
freight,  increased  over  one  hundred  per  cent  in  nine 
years,  and   in    1909  the   railroad   freight   mileage   alone 


17 


would  represent  the  work  done  by  the  92,000,000  people 
in  the  United  States  carrying  a  load  weighing  four  hun- 
dred pounds  a  distance  of  thirty  miles."  (Cf.  "The  New 
Democracy,"  by  Dr.  W.  E.  Weyl,  pp.  204,  205.) 

Social  Surpllus  Becoming  Universal. 

This  increase  of  wealth  in  America  is  phenomenal 
and  surpasses  all  experiences  of  like  kind  among  any 
people.  The  total  wealth  of  our  country  in  1904  was  es- 
timated at  one  hundred  and  seven  billions  of  dollars. 
While  the  United  States  has  increased  its  social  surplus 
other  nations  have  not  been  idle.  The  total  wealth  of 
Great  Britain  in  the  same  year  is  estimated  to  have  been 
fifty-eight  billions  of  dollars ;  of  France,  fifty  billions  of 
dollars;  of  Germany,  forty-eight  billions  of  dollars.* 
This  increase  of  wealth  is  the  source  of  the  social  surplus 
on  which  economists  base  their  hopes  of  the  coming 
ideal  democratic  commonwealth. 

When  machinery  was  first  applied  to  manufactures, 
Labor  was  found  with  great  difficulty.  The  rural  com- 
munities were  scoured  for  help,  and  every  inducement 
had  to  be  held  out  to  the  agricultural  population  to  leave 
the  farm  for  the  city.  The  reward  for  toil  brought  larger 
financial  returns,  but  no  sympathetic  person   can   read 


*Mr.  Gladstone  is  authority  for  the  statement  that  all  the 
wealth,  which  could  be  handed  down  to  posterity,  produced 
during  the  first  eighteen  centuries  of  the  Christian  era,  was 
equalled  by  the  production  of  the  first  fifty  years  of  the  nine- 
teenth century,  and  that  as  much  more  was  produced  from 
1850-1870.  The  increase  of  wealth,  in  America  alone,  since 
1870,  is  almost  enough  to  challenge  one's  belief. 

18 


of  the  various  steps  in  the  development  of  the  Factory 
System  without  a  thrill  of  horror. 

Oppose  Oligarchies! 

The  French  say  "L'  appetit  vient  en  mangeant," 
Appetite  comes  while  eating-;  desire  for  money  grew  on 
what  it  fed  on.  The  growing  intelligence  of  Labor  led 
themj  to  cry  that  "Capital  gets  the  cream.  Labor  the  skim- 
milk."  This  is  no  anarchist's  denunciation  of  rich  men, 
but  a  commentary,  more  or  less  just,  on  prevailing  econo- 
mic conditions.  The  ages  which  were  most  destructive 
of  human  liberty  were  those  in  which  a  few  controlled 
the  nation's  wealth.  Out  of  such  a  condition  grew  des- 
potism and  consequent  revolution.  Will  not  statistics 
prove  that  we  are  on  the  eve  of  a  return  to  such  a  con- 
dition? Is  it  healthy  for  any  nation  to  have  so  much 
wealth  in  the  hands  of  so  few  people,  as  is  the  case  in 
our  land  today?  When  Labor  had  no  rights  which 
Capital  was  bound  to  respect  such  a  condition  may  have 
been  tolerated  for  centuries ;  but  today,  in  a  democracy, 
can  such  an  economic  condition  long  prevail  without 
projecting  a  crisis?  It  is,  therefore,  Capital's  duty  to 
help  to  secure  a  more  equitable  distribution  of  the 
nation's  wealth,  so  that  Labor  receive  a  more  generous 
return  for  its  efforts,  lest  our  Republic  degenerate  into  an 
oligarchy  which  will  involve  the  whole  world  in  disaster. 

From  the  Rich  Much  is  Expected. 

Capital  is  entitled  to  all  the  legal  rights  due  to' 
Labor;  but  in  this  age  ethical  concepts  are  also  to  be 


19 


given  a  place.  We  ought  to  know  that  the  law  of  com- 
pensation is  absolute  and  that  every  right  involves  a 
reciprocal  duty.  He  who  is  endowed  with  the  ac- 
quisitive faculty  must  now  realize  that  he  to  whom 
much  is  given  is  expected  to  do  much,  and  he  who  enjoys 
wide  opportunity  of  leisure,  through  personal  or  inherited 
effort,  must  use  what  he  has  for  the  benefit  of  others 
as  well  as  self. 

Our  Indifference  to  Duty. 

This  is  no  new  gospel  of  wealth,  but  a  new  em- 
phasis on  an  old  truth.  Many  hear  it  proclaimed,  and 
are  heedless.  They  call  such  men  as  myself,  who 
repeat  this  truth,  "mere  theorists."  They  say  that  we 
know  nothing  about  business.  They  tell  me  that  were 
I  to  enter  business  I  would  be  bankrupt  in  a  month.  I 
admit  every  objection;  I  am  a  theorist,  if  you  will;  I 
know  nothing  about  business,  and  I  might  go  bankrupt 
in  a  short  time  after  entering  upon  a  business  career. 
But  let  me  tell  you  that  I  would  rather  be  an  honest 
bankrupt  enjoying  my  ideals,  than  some  millionaires  I 
know.  At  least,  there  would  be  no  human  blood  on  the 
little  I  might  have,  nor  would  there  be  any  widows' 
curses  on  it,  nor  the  condemnation  of  honorable  men. 
It  is  good,  in  the  present  period  of  social  evolution,  to 
make  money;  but  it  is  Capital's  duty  to  be  able  to  hold 
itself  answerable  without  fear  to  righteous  men  concern- 
ing the  manner  in  which  it  has  been  made. 

The  Duty  of  Thinking. 

Some  capitalists  tell  us  that  practical  business  is 
vastly  diflferent  from  the  study  of  economics,  that  theory 

20 


and  practice  cannot  always  be  made  to  harmonize,  that 
in  dealing-  with  the  human  being  a  new  element  is  intro- 
duced which  is  an  unknowable  factor.  It  is  all  very  well 
to  theorize,  they  say;  but  one  cannot  always  bend  facts 
to  meet  ideals.  If  men  were  machines,  they  say,  it 
would  be  different ;  one  might  get  them  to  perform  one's 
will ;  but  human  nature  is  variable  and  it  is  not  always 
easy  to  meet  the  demands  made  of  us.  I  have  often  heard 
and  read  such  statements,  but,  for  one,  I  thank  God  that 
man  is  not  a  machine  and  that  he  is  capable  of  rebelling 
against  tyrannical  and  oppressive  conditions.  Men  may 
argue  how  they  will,  the  larger  opportunity  brings 
greater  responsibilities  not  only  toward  those  depended 
upon  us,  but  also  toward  those  who  are  not  members  of 
our  immediate  family. 

Every  man  should,  of  course,  feel  that  the  duty  he 
owes  to  his  own  family  is  imperative;  but  we  must  also 
realize  that  we  are,  in  each  case,  a  link  in  the  social  chain. 
Because  we  must  provide  for  our  own,  we  do  not,  there- 
fore, have  to  lead  the  life  of  a  mental  hermit.  We  are, 
under  all  circumstances  members  of  the  social  organism. 
How  many  books  have  we  read  touching  its  develop- 
ment and  our  relation  to  it?  What  discussions  do  we 
hold  concerning  it?  How  often  have  we  even  considered 
the  matter?  We  set  up  our  little,  petty  prejudices,  we 
advance  our  own  selfish  interests  born  of  our  narrow 
experiences,  against  the  mature  thought  of  the  world's 
masters.  We  read  only  a  Ledger,  and  discuss  only  with 
drummers  or  commercial  travellers,  and  we  impudently 
believe  that  we  have  a  solution  for  all  world-problems 
because  we  made  a  success,  God  alone  knows  how,  of 


21 


our  little  business.  There  are  about  one  hundred  million 
persons  in  our  country,  not  one  family;  let  Capital  never 
forget  this! 

Righteousness, — the  All-inclusive  Duty. 

Capital  must  realize  its  social  obligation  expressed 
in  on_e  single  word  coined  in  the  spiritual  mint  of  Jewish 
experience,  a  word  which  covers  all  that  is  to  be  said  on 
the  subject  of  Capital  and  Labor.  That  word  is  Ts'dakah. 
You  have  heard  the  term  used  to  convey  the  idea  of 
charity ;  our  Bible  uses  it  in  the  sense  of  righteousness, — 
that  commingling  of  justice  and  mercy  which  is  the 
highest  charity  and  has  nothing  about  it  of  the  degrading 
and  brutalizing  charity  which  has  so  long  prevailed. 
Righteousness, — to  do  it  and  live  it  and  be  inspired  by 
it, — this  is  Capital's  duty,  just  as  it  is  Labor's  duty. 
Without  its  spirit  social  evolution  is  impossible ;  through 
its  spirit,  every  man  will  yet  dwell  under  his  vine  and 
under  his  fig-tree ;  and  none  shall  make  them  afraid. 

The  Divine  Call. 

I  believe  in  what  is  known  as  the  divine  call.  We 
act  under  divine  guidance  when  we  listen  to  the  inner 
voice  pleading  to  us  to  do  service  for  man.  The  prophet 
can  no  more  help  uttering  his  message  though  to  speak 
means  death,  than  the  nightingale  can  help  singing 
sweetly,  or  the  maid  can  help  loving  her  mate,  or  the 
river  can  help  flowing  toward  the  sea.  Beethoven  must 
write  sonatas  and  Angelo  must  carve  sculptures,  and 
Paganini  must  play  his  violin,  and  Mozart  must  com- 
pose his  musical  writings,  even  though  to  follow  the 
Muse  means  starvation.     The  capitalist  follows  his  call- 

22 


ing  in  devoting  himself  to  the  accumulation  of  wealth. 
The  acquisitive  faculty  is  given  to  some  and  denied  to 
others. 

It  has  ever  been  so;  it  will  long  continue  to  be  so. 
The  ability  to  accumulate  brings  with  it  rights  that  must 
be  respected,  but  rights  also  bring  with  them  duties  and 
responsibilities  which  must  be  fulfilled.  Capital  will  long 
continue  to  rr^ake  capital,  but  with  the  increase  of  wealth 
comes  an  increase  of  social  obligations.  As  the  poet, 
the  painter,  the  sculptor,  the  writer,  is,  in  each  case, 
under  obligation  to  use  his  gift  for  the  social  good,  so 
is  the  capitalist  responsible  for  the  use  of  his  ability  and 
accumulation,  to  that  society  which  enabled  him  to  ac- 
cumulate wealth.  Moreover,  what  joy  has  the  singer 
who  sings  to  himself  alone?  What  happiness  has  the 
poet  who  keeps  his  poems  to  himself?  No  more  joy  in 
life  can  he  expect  who  makes  money  and  keeps  it  for 
himself.  Men  are  stewards  of  their  talents,  financial 
and  mental,  and  the  gains  made  by  the  few  from  the 
many  must  be  shared  with  the  many  by  the  few. 

Some  day  this  blessed  gospel  of  reciprocity  will  be 
lived.  Some  day  men  will  realize  how  much  they  owe 
to  others,  to  the  social  organization,  to  the  humblest 
toiler.  Some  day  righteousness  will  prevail  on  earth. 
Yes,  there  shall  come  a  day  when  Capital  will  have  as 
much  conscience  as  it  now  demands  of  Labor,  and  in 
that  day  the  world  will  be  full  of  the  knowledge  of  God 
as  the  waters  cover  the  sea,  and  they  shall  sit  every  man 
under  his  vine  and  under  his  fig-tree;  and  none  shall 
make  them  afraid. 


23 


Sunday   Lectures  Before  Rodeph  Shalom  Congregation. 


SERIES  V. 


Forward!  ,  12. 

What    We    May    Learn    From  j  13. 

Japan.  j  14. 

My  Religion.  |  15. 

The  Jew  in  America.  |  16. 

Why  Does  God  Permit  Suffer-  ;  17. 

ing?  ' 

The  Good  Father.  18. 

The  Loving  Mother.  19. 
In   the   Twilight. 

When  the  Shadows  Flee  Away.  20. 

A  Jewish  View  of  Prayer.  ,  21. 

A  Jewish  View  of  Creed.  '  22. 


The  Pace  that  Kills. 

The  Light  that  Failed. 

Religion  for  the  Rich. 

If  Sinners  Entice  Thee. 

Counting  the  Cost. 

False  Friends  and  Friendly 
Foes. 

A  Criticism  of  the  Clergy. 

A  Criticism  of  the  Congrega- 
tion. 

The  Sympathy  of  Religions. 

The  Jew  and  the  Christian. 

The  Man  with  the  Muck-Rake. 


SERIES  VI. 


Hearts    and    Creeds. 
Blessed  are  the  Discontented. 
Man  and   Superman. 
Give  the  Child  a  Chance. 
The  Making  of  an  American. 
If  Men  were  Honest. 
A  Jewish  View  of  Salvation. 
A  Jewish  View  of  God. 
Hallowed  by  Thy  Name! 
I. — The   Greatest   Thing   in   the 
World. 


11.  II. — The  Greatest  Thing  in   th« 

World. 

12.  The  Poet  of  the  Heart. 

13.  An  Epistle  to  the  Gentiles. 

14.  The   New  Theology. 

15.  Rejected  of  Men. 

16.  The  Might  of  Right. 

17.  The  Life  that  Counts. 

18.  Those  Who  Are  For  Us. 

19.  Those  Who  Are  Against  Us. 

20.  The  Faith  of  All  Good  Men. 


SERIES  VII. 


1.  Through  Love  to  Light, 

2.  The  Road  to  Happiness. 

3.  The   Midnight   Sun. 

4.  If  I  Were  You. 

5.  Heroes. 

6.  The  Holy  Trinity. 

7.  Try  Again. 

8.  A  Jewish  View  of  the  Messiah. 

9.  The  Revolt  of  Reason. 

10.  Peace,    Peace,    yet    there    is   no 

Peace. 

12.  The  Choir  Invisible. 

12.  It   Pays. 

13.  Public  Opinion. 


14.  The  Founders  of  the  Faiths. 
I. — Moses. 

15.  IT. — Confucius. 

16.  III.— Buddha. 

17.  IV. — Zoroaster. 

18.  V. — Jesus. 

19.  VI. — Mahommed. 

20.  VII.— The  Holy  Catholic  Church 

21.  Unfortunate  Success. 

22.  Blessed  are  the  Faithful. 

23.  Cursed  are  the  Slanderers. 

24.  The  President  and  His  Pollciea. 

25.  The  Ascent  of  Man. 


SERIES  VIII. 


1.  Co-operative  Creed  for  Jew  and  12. 

Christian.  12. 

2.  Let  us  Reason  Together.  ;    13. 

3.  Trust  and   Try.  ;    14. 

4.  Through  Telescope  and  Micro-  15. 

scope.  !    16, 

5.  Home,  Sweet  Home.  J7. 

6.  Brother  Against  Brother.  18. 

7.  Milton's    Message    to    Our   Age.  19. 

8.  Keep  Up  Your  Courage.  :    20. 

9.  Innocent  or  Guilty?  ;    21. 
10.     Old  Arrows  from  New  Quivers.  |    22. 

I. — Mr.  Crewe's  Career. 


11. — Electra. 
III. — The  Broken  Lance. 
IV.— The  Saint. 
IV.— The  Tether. 
Abraham  Lincoln's  Religion. 
Charles  Darwin — A  Tribute. 
VI.— The  Simple  Life. 
VII.— The  Iron  Heel. 
VIII. — Lay  Down  Your  Arm». 
IX. — Father  and  Son. 
X. — A  Book  of  Noble  Womea 
Let  Well  Enough  Alone! 


Sunday  Lectures  Before  Rodeph  Shalom  Congregation. 


1. 
2. 

3. 
4. 

6. 

6. 

7. 

S. 

9. 
10. 
11. 
12. 
13. 


1. 

2. 

3. 

4. 

6. 

6. 

7. 

8. 

8. 
10, 
11. 
12. 
13. 
14. 


SERIES  J 

For  What  Do  We  Stand?  14. 
The   Consequences   of   Belief.          15. 

The  Modern  Millionaire.  16. 

The  Wandering  Jew.  17. 

A  Father's  Power.  i    18. 

A  Mother's  Influence.  19. 

The  Child's  Realm.  20. 

The  Chosen  of  the  Earth.  21. 

Atheism  and  Anarchlsnu.  22. 

A  Jewish  View  of  Jesus.  23. 

The  Doom  of  Dogma.  '    24. 

The  Dawn  of  Truth.  !    25. 

Friendships.  j    26. 

SERIES  II. 

15. 
16. 
17. 
18. 
19. 
20. 
21. 
22. 

23. 
24. 
25. 
26. 


Emile  Zola; — A  Tribute, 

The  Highest  Gifts. 

Art  and  the  Synagogue. 

Prejudice. 

Youth  and  Its  Visions. 

Age  and  Its  Realities. 

Is  Life  Worth  Living? 

Is  Marriage  a  Failure? 

The  True  and  Only  Son  of  God, 

The  Conquering  Hero. 

The  Truth  in  Judaism. 

The  One  Only  God. 

The  Holy  Bible. 

The  Vast  Forever. 


Zionism. 

Gone,  but  Not  Forgotten. 

Pleasures  and  Pastimes. 

Marriage, 

Intermarriage, 

What  is  the  Good  of  Religion? 

Love   and   Duty, 

The  Miracle  of  the  Ages. 

A  Jewish  View  of  Easter. 

The  Spirit  of  Modern  Judaism, 

The  Ideal  Home. 

The  Prophets  of  Israel, 

Marching  On. 


Our  Neighbor's  Faith. 

The  Messiah. 

The  Future  of  Religion, 

The  Liberators. 

Man  and  Na,ture. 

What  Woman  May  Do. 

The  School  of  Life. 

Sowing     the     Wind  —  Reaping 

the  Whirlwind. 
The  World's  Debt  to  Israel. 
The  Man  Without  a  Religion. 
The  Prize  and  the  Price. 
Samson. 


SERIES  III. 


1.  What  Do  We  Gain  by  Reform?  13. 

2.  "Making  Haste  to  be  Rich."  14. 

3.  Mobs.  15. 

4.  "What  All  the  World's  a  seek-  16, 

Ing."  17, 

5.  May  we  Criticize  the  Bible?  18. 

6.  II.     Results  of  Bible  Criticism. 

7.  Religion  and  the  Theater.  19. 

8.  The  Continuous  Warfare.  20. 

9.  Reform  Judaism  and  Primitive  21. 
Christianity.  22. 

10.  A  Child's  Blessing,  23. 

11.  Herbert  Spencer; — A  Tribute,  24. 

12.  U  God  Divided? 


Cruel,  to  be  Kind, 

Hypocrisy. 

War  or  Peace? 

The  Strenuous  Life. 

The  Parent  and  the  Child. 

The  Politician  or  the  Peoph 

Which? 
The  Use  of  Life. 
The  Jew. 
Social  Purity. 

The  Noblest  Work  of  God. 
Crimes  of  the  Tongue. 
Self- Respect. 


9. 
10. 
11. 
12. 
13. 

14. 


The  Blue  Laws. 

The  City  and  the  Teacher. 

Believe  Not  All  You   Hear. 

A  Jewish  View  of  Life. 

A  Jewish  View  of  Death. 

The  Cry  of  the  Children. 

While  There's  Life  There's 
Hope. 

Marriage  and   Divorce. 

Birthdays, 

The  Peace  of  Justice. 

The  Jewish  Home. 

To  Have  and  To  Hold. 

The  Success  of  Negro  Educa- 
tion— Booker    T.   Washington. 

The  Fatherhood  of  God. 


SERIES  IV, 

!    15. 


"NATMNAL."    PltUburih 


16. 
17, 

IS. 
19. 
20, 
21. 
23, 
24. 
22, 
25. 
26. 
27. 
28. 


The  Brotherhood  of  Man. 
Unity,    Not    Uniformity, 
Plain  Living  and   High  Think- 
ing, 
I. — Prophets  and  Prophecy. 
II. — Thomas  Carlyle. 
III. — Ralph  Waldo  Emerson. 
IV. — Alfred  Tennyson. 
VI. — Isaac  M.  Wise. 
VII, — John    Ruskin. 
V. — Theodore  Parker. 
VIII.— Lyof  N.  Tolstoy. 
IX. — Abraham  Lincoln. 
Jesus  and  His  Brethren. 
The  Gospel   of  Common   Sense. 


UNIV.  OF  CALIF.  LIBRARY,  LOS  ANGELES 


^-T^UDNVSOl^^ 


V^' --*- 


^^■L1BRARY<9/:         v^HIBRARYQt^ 


r-ri  ^'^ 


"^HQwrni^"^ 


.\WEUI| 


>- 


%m 


w- 


vV.lOSANC[lfj> 


4?^ 


OFCAIIFO/?^       ^OFCAIIFOfti^ 


%m 


''^^'n^ 


^ummo/: 


miWyJ-i^ 


■'^'mim-i^'^ 


.\\M\imm//, 


^lOSANCEl^^        ^H 


-< 

%a3AINfl]WV^ 


5 

o 

'^<W)Jl1 


<ril30NVSOV'^'^ 


vvlOSANGElfj> 

o 


"^AaaAiNfuwv^ 


^H 


>&AJ1 


^\\F  IM\T[?.V//, 


vNlOSAVCflfx^ 


,^\\F  I'MVFP^///, 


> 

-< 

%3AINil3\\V^ 
vlOSAS'CFlfr, 


^xii]3Nvy3i'<^      "^/^aiAiNiimv' 


^^HIBRARYQr 


'^OJIIVDJO'^ 


4^ 


OFCAIIFO/?^ 


'4 


-5^>NtllBRARYQr 


^<?A}JVa8ll-l^ 


^OFCAIIFO)?^ 


^<?A«vaaiii'^ 


AWEU> 


>- 


mm 


%\n[ 


..NN^.llBRARY^^^        ^^^^llIBRARY■<3^  ^\ME  I'NIVFR.V//;,        ^slOSANCElfj^v  ^{M 


'^^<^0jnV3jO^        ^^<!/0JllV3JO^ 


<rii30NVsoi^''      %a3AiNn]WV 


\Qm\ 


OFCALiFOi?^^       ^.0FCA1IF0% 


^ 


r^i  iu^i  ijcxT 


en 


^■lOSANCElfj> 


^ 


,OFCAI;f 


\A 


iiiiiii  nil  mil  Mill  III"  III"  i"i" "'"  "•' ■"■ - 

A     000  072  490     6 


